of Ecclesiastes containe Some are delighted in antiquaries to them the holy histories are specially applyed Others loue to heare of Gods iudgements and threatnings against sinne who are to be sent to the Prophets Mart. Quest. 4. How many yeares the historie of these two bookes of Samuel containe 1. The former booke containeth not so many yeares as Iosephus computation accounteth for hee giueth 38. yeares vnto Sauls raigne whereof he raigned 18. yeares while Samuel yet liued and 20. after for adde vnto this 40. yeares of Eli for so long hee iudged Israel 1. Sam. 4.18 and 20. yeares at the least for Samuel before Saul was anointed as is gathered 1. Sam. 7.2 see the question vpon that place so should the whole summe of yeares make an 100. within two which cannot stand with that account 1. King 6.1 which setteth downe 480. yeares to be runne in the 4. yeare of Salomon from the departure of the Israelites out of Egypt vntill the building of the Temple This number consisteth of these particulars 40. yeares vnder Moses 17. vnder Ioshuah 299. vnder the Iudges 44. vnder Dauid and Salomon all which make but 400. yeares there remaineth then but 80. yeares whereof 40. were vnder Eli 1. Sam. 4.18 then there are but 40. more to be diuided betweene Samuel and Saul Act. 13.21 the first booke then containeth the historie of 80. yeares and no more 2. Then the computation which Pet. Martyr followeth can not be true that reckoneth 366. yeares from the departure of Israel out of Egypt vntill Eli which can not be from the beginning of Elies 40. yeare to the 4. yeare of Salomon are yeares 124 whereof 40. were vnder Eli 40. vnder Samuel and Saul and 40. vnder Dauid and 4. of Salomons raigne which summe of 124. being put to the former summe of 366. will make in all 490. yeares whereas the Scripture accounteth but 480. 1. King 6.1 3. The Historie then of this booke is onely of 40. yeares vnder the raigne of Dauid and certaine moneths whereof he raigned 7. yeares 6. moneths in Hebron and 33. yeares in Ierusalem 2. Sam. 5.5 Iun. CHAP. 1. Quest. 1. vers 8. Whether the Amalekite lied in telling vnto Dauid that hee slew Saul 1. THe Hebrewes doe thinke that this Amalekite lied vnto Dauid and that all this cunning tale was but deuised to insinuate himself vnto Dauid but it seemes that all was not fained as that he tooke the crowne from Sauls head before he was dead beeing fallen to the ground for he had the crowne there present to shew 2. Some doe thinke that he spake the truth and that when Saul had fallen vpon his sword this Amalekite also at Sauls motion fell vpon him so Iosephus Genevens Bor. and the Chalde interpreter seemeth to be of the same opinion reading v. 15. The sinne of thy slaughter be vpon thine owne head but this is not like to be so for these reasons 1. Saul fell vpon his sword 1. Sam. 31.5 but here he is said to leane vpon his speare that is thrust himselfe in with the speare 2. Sauls armour-bearer saw Saul dead first before he killed himselfe 1. Sam. 31.6 but here the Amalekite telleth that life was in him when he stood ouer him to make an end of him 3. It is not like that Saul hauing runne vpon his sword had memorie to aske him so many questions first to call him to him then to enquire who he was and thirdly to make his request to him 4. This young man expected a reward at Dauids hand c. 4.10 and therefore it is probable that he lied for a flatterer and a lier for the most part goe together 3. Some of the Hebrewes thinke that this young man was Doegs sonne whom they suppose to be Sauls armour bearer and that he before he killed himselfe gaue Sauls crowne and bracelet to his sonne But this young man was an Amalekite Doeg was an Edomite therefore this supposall hath no ground 4. Therefore the more probable opinion is that this Amalekite lied vnto Dauid in the most part of his tale yet herein he may be thought to speake as it fell out that he was the first that came vpon Saul beeing wounded to death and seeing no hope of life in him rifled him and tooke away his crowne and bracelet Osiand It will be obiected that if he had not killed Saul Dauids sentence had beene vniust to put him to death Ans. the confession of his owne mouth was sufficient to condemne him especially seeing he bewraied a willing and resolued mind to lay his hands vpon the Lords annointed whether he did it or no. 2. Quest. vers 9. Of these words Anguish is come vpon mee 1. The word here vsed Shabatz signifieth a garment made with eies or hoales like net-worke it also is taken for greife or anguish Diuerse readings there are then three interpretations of this place 1. Some vnderstand it of the horsemen which were armed with such coates that now had ouertaken Saul as Vatab. readeth cornua the band or troupe hath ouertaken me but the words following shew that Saul speaketh of himselfe of somewhat that had befallen him because he saith my life is yet whole in mee 2. Some referre it to Sauls garment that hindered the entering of his speare Iun. but the next verse sheweth that Saul hauing runne vpon his speare or sword was fallen to the ground and not like to liue by the Amalekites owne confession therefore the weapon had entered to the purpose and againe the word achaz signifieth properly to hold possesse or apprehend rather then to let or hinder 3. Therefore the vsuall reading is to be preferred Anguish hath caught hold of me apprehended or possessed me sic C.S.L.A.P. cum caeter the anguish of the wound and hole which the speare had made 3. Quest. v. 10. Of these words Because I was sure he could not liue 1. Some make this a reason of the words following because he was sure he could not liue after he was fallen he tooke the crowne c. B.G. that is Diuerse readings when the Amalekite had giuen him his deadly wound and saw he could not liue then he rifled him but the Hebrew distinction athnach at that word after his fall which is a perfect period breaketh off this clause from the words following 2. Therefore the meaning is that when he sawe Saul to be fallen vpon his sword and not like to liue that the Amalekite was perswaded to make an hand of him Vatab. and so the rest also doe ioyne it as a reason of the former words I came vpon him and slew him Iun. C.S.L. c. 3. Quest. vers 12. Why Dauid mourned for Saul and Ionathan 1. Dauid and his whole band wept and mourned together at the first hearing of the lamentable ende of Saul and his sonnes v. 12. but afterward Dauid by himselfe mourned more when he vttâ—red that song of lamentation 2. Dauid mourned for Ionathan as for his friend and a
saying aske of Abel 20. q. 13 Abishai His inconsiderate zeale in Dauids cause 16. q. 4 Of his exploites 23. q. 18 Abner Why hee made Ishbosheth King 2. q. 6 Why hee brought him to Mahanaim 2. q. 7 Of Abners words let the young men play 2. q. 10 His perswasion to Ioab to giue ouer 2. q. 27 Whether hee indeed went into Rispah 3. q. 5 Of Abners answer to Ishbosheth 3. q. 7 8 9 Of Abners message to Dauid 3. q. 10 Of his perswasion to the Elders of Israel 3. q. 13 Whether Dauid did well in vsing the helpe of Abner for the kingdome 3. q. 11 Whether he did well in making Abner a feast 3. q. 14 Of the treacherous murther of Abner 3. q. 16 Of the place where hee was killed 3. q. 16 Dauids lamentation for Abner 3. q. 20 Abshalom Dauids desire to Abshalom 13. q. 18. Ioabs endeauour to bring againe Abshalom 14. q. 1 Whether Dauid did wel in sparing Abshalom 14. q. 10 Of Abshaloms beautie 14. q. 1â— What mooued Abshalom to aspire to the kingdome 15. q. 1 Of his practises to obtaine the kingdome 15. q. 3. Why hee maketh choise of Hebron 15. q. 4 Of Abshaloms conspiracie and the manner thereof 15. q. 5 After what 40. yeares hee spake to the King 15. q. 3 Absalons incest how it might stand with Gods will c. 16. q. 12 Why Dauid would not haue Abshalom killed 16. q. 7 Of the great slaughter of Abshaloms men 16. q. 9. Of Abshaloms hanging by the haire 16. q. 10 Of Abshaloms manner of death 16. q. 15 Of Abshaloms children 16. q. 16 Why Dauid mourned for Abshalom 16. q. 19 Why Dauid wished to die for Abshalom 16. q. 20 Achitophel Of Achitophels wicked counsell to Abshalom to go in to his Fathers Concubines 16. q. 11 Why his councell is likened to the Oraclâ— of God 16. q. 13 His peruerse Counsell against Dauid 17. q. 1 Of the meaning of his words as the returning of all c. 17. q. 2 Of Achitophels desperate end 17. q. 9 Adulterie Of Davids adulterie what vse is to be made thereof 11. q. 2 Dauids practise in concealing of his adulterie 11. q. 7 Whether it be lawfull to marie one with whom adulterie is committed 11. q. 12 How Dauid herein displeased God 11. q. 13 Of the greatnesse of Dauids sinne of Adulterie 11. q. 14. Of the diuerse punishments of adulterie 12. q. 12. What nations punished adulterie by death 12. q. 12 Whether adulterie ought to be punished by death 12. q. 17 Whether an adulterous woman vpon her repentance may be receiued 12. q. 14 Whether a man is bound to accuse his wifâ— dismissâ—d for adulterie 12. q. 15 Whether adulterie be a greater sinne in the man or in the woman 12. q. 14 Why our Sauiour spareth the woman taken in adulterie 12. q. 17. q. 74 Adino One of Dauids Worthies 23. q. 10 Of the number slaine by him 23. q. 11 Ahimaaz Whether he knew of Absalons death and why hee told not Dauid 16. q. 18 Amalekite Whether hee lied vnto Dauid that he had killed Saul 1. q. 1 Whether he were iustly put to death 1. q. 4 Amasa Killed treacherously by Ioab 20. q. 7 Ammon Why Dauid shewed kindnesse to the King of Ammon 10. q. 1 Of the euill counsell of the King of Ammons Princes 10. q. 2 The Ammonites despite offred to Dauids seruants 10. q. 3. from whom they hired their souldiers 10. q. 4 Of the King of Ammons crowne which David tooke 12. q. 28 Why Dauid put the Ammonites into the tilekil 12. q. 29 Of his seueritie in putting them vnder sawes and harrowes 12. q. 30 Amnon Of his vnlawfull loue of his sister Thamar 13. q. 2. Of his impotent affections and loue sickenes 12. q. 3. Of Amnons hatred of his sister 13. q. 8 Whether Dauid sinned not in sparing Amnon 13. q. 10 Of Amnons slaughter and Dauids mourning for him 13. q. 13 Anabaptists Their error confuted in condemning warre the vse of weapons 5. q. 5.2 q. 20 Aramites That came to aide Hadadezer 8. q. 7 Of the number that were slaine 8. q. 10.10 q. 7 Arke Of Dauids consultation in bringing the Ark 6. q. 2 Of the place from whence he brought the ark 6.3.7.8 How the name of God was called vpon the Arke 6. q. 4. Why the Arke was put on a new cart 6. q. 6. Why they sacrificed when they had gone sixe paces with the Arke 6.17 How many bullockes they then offered 6. q. 18 Why Dauid would haue the Arke caried againe into the citie 15. q. 18 Asahel Of Asahels swiftnesse 2. q. 14. Of his death and slaughter 2. q. 15 At what time he was buried 2. q. 21. Baptisme Want of baptisme condemneth not but the contempt 12. q. 22 Bathsheba Of the beautie of Bathsheba 11. q. 5 Her willingnesse in consenting to Dauid 11. q. 6 How Dauid comforted her 12. q. 25 Berothites Of their fleeing to Gittaim and when 4. q. 1 Bithron What place it was thorough the which Abner passed 2. q. 19 Blasphemie How Dauid caused the enemies of God to blaspheme 12. q. 19 Blind Who were the blind and lame that Dauid smit 5. q. 6.7.8 Of the meaning of the prouerbe the blind and the lame shall not come into that house 5. q. 8 Booke Of the inscription and title of this second booke of Samuel why so called 1. p. 1 Of the argument of the booke 1. p. 1.2 Of the profite and vtilitie of this booke p. 2.3 How many yeares the historie of this booke containeth p. 2.4 Chelcath hazzurim What place it was 2. q. 12 Cherethites And Petethits who they were 8. q. 13 Cherubim How God is said to sit betweene the Cherubims 6.5 Child Why Dauids child borne in adulterie dieth 12. q. 20 Why Dauid besought the Lord for the child whoÌ„ the prophet foretold should die 12. q. 21 Vpon what seauenth day the child died 12. q. 22 Why Dauid leaueth weeping the child beeing dead 12. q. 24 Christ How Christs kingdome is said to be for euer 7. q. 12 Christ prophesied of where Dauid saith this is the law of man 7. q. 15 Of Christs passions and affections 13. q. 16 Combates Singular combats whether lawfull 2. q. 11 Whether a Christian challenged to a Combate ought to take it 2. q. 11 Concubine Of the shutting vp of Dauids concubines 20. q. 2 Couenant How the Israelites madâ— a couenant with Dauid before the Lord. 5. q. 2 Counsells Generall Counsells not alwaies to be staied for in matters of religion 2. q. 4 Cushai Of Dauids counsell to him whether he taught him to dissemble 15. q. 11 Whether he lied or dissembled ibid. Of Cushai his salutation to Abshalom 16. q. 9 Of the truth of his speach as I serued thy father 16. q. 10 Of Cushai his counsell in generall 17. q. 3 Of the seuerall points of Cushai his counsell 17. q. 4 Of the preferring Cushai his counsell before Achitophels
cecinit Apostolus protulit Mutata sunt tempora in melius Coenobium factum est Collegium Monachi in Theologos profecerunt sacrificuli concionatoribus cedunt asinorum stabulum doctorum hominum domicilum peperit vt quod de pallâ—o aleganter Tertullianus gaude pallium exulta melior re Philosophia dignata est De pall ex quo Christianum vestire coepisti idem hic apte vsurpari posset gaude Collegium exulta melior te professio dignata est ex quo Euangelicos alere coepisti Sed vnum est quod pene mihi exciderat tanquam caput fons reliquorum ex quo iusta promanat Ecclâ—siae Eliens commendatio Quae Ecclesijs illis ruralibus quas sibi annexas habet tam prouide consuluit vt Ministri illis deseruientes stipendij aliqua accessione incremento ad maiorem sollicitudinem curam in gregibus pascendis adhibendam incenderentur Addam aliud quod in hoc etiam aliquandiu evigilavit cura vestra vt in Ecclesia cathedrali diebus dominicis conciones pomeridianae ad populi edificationem haberentur quod tam pium institutum nescio quorum culpa ad tempus intermissum spero vestra prouidentia perpetuum futurum Quid enim magit Deo gratum esse potest quam vt totus dieâ— quem sibi sacrum esse voluit illius cultui impendatur Deus enim consortem participem non admittit Ios. 58.13 Sabbatum delicias Iehoâ—ae vocat Propheta in eo rebus sacris tantum nos oblectare conuenit Cum porro homines tato die à mane ad vesperam sua negotia prosequi soleant Offic. 1. c. 44. non minus nos de animarum salute soliciti esse debemus vt bene Ambrosius quo praestantior causa eo debet esse cura attentior Sed si omnes ornamentorum rivulos sectarer quibus Insula Eliensis irrigatur immensium pelagus ingressus facile exitum non invenirem Verum terram proprius aspicere coepi vela contraham iam nauis mea merces suas patriae meae laudes quibus onusta nauigat in littus gestit exponere Sed materiam tantum rudem inconcinnam advehit vestro opus est artificio vt expoliatur vt facete Hieronymus subtegmen stamina licia telas Miner Alexandro quas mihi ad vestram tunicam paraueram vobis inconfecta transmisi vt quicquid mihi deest vestro texatur eloquio Sic iam hoc officij debito persoluto hac qualicunque grati animi significatione exhibita quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non tam verbis prolatam quam aliquo modo reipsa oblatam esse opportuit vos omnes valere iubeo id prius precatus vt multos annos sic annuente Deo Optim Maxim mutuo fruamur colloquio consortio ad Dei gloriam Ecclesiae commodum nostrum ipsorum solatium in Christo Iesu cuilaus in secula Amen Dat. Barliae Idib Martij 1614. Vestrum omnium studiosissimus ANDREAS WILLET THE SECOND BOOKE OF SAMVEL Generall Questions touching the whole Booke 1. Quest. Of the inscription of this Booke 1. WHy the first booke of Samuel is so named there may be euident reasons giuen as both because the booke beginneth with the storie of Samuels natiuitie as the Hebrewes vse to name the bookes of Scripture of the beginning as also because it containeth Samuels acts principally and besides Samuel is held to haue beene the writer thereof till that place where mention is made of his death 2. But of this second booke there is greater question why it should beare the name of Samuel for neither are Samuels acts therein described neither was he the penne-man thereof but it was written by some of the Prophets as by Nathan and Gad who supplyed the rest of the historie that followeth Samuels death or by some other of the Prophets some thinke they were collected by Hezekiah some by Ezra 3. Now why yet this booke is intituled by Samuel two reasons may be yeelded both because it sheweth the accomplishment of Samuels prophesie concerning the kingdome of Dauid and the consummation and perfection of that argument which beganne with Samuels anointing Genevens as also for that this booke is but a continuation of the former historie and therefore the Hebrewes doe not diuide it from the former Pellic. 4. But whereas Hierome thinketh in his Hebrewe traditions that this booke of Samuel is like to be that which is called the booke of the righteous it hath no probabilitie Mar. for we finde mention made of that booke before this historie was either done or written Ios. 10.13 2. Quest. Of the Argument of this Booke 1. As the former booke containeth the historie of such things as were done vnder Samuel and Saul so this setteth forth the acts of Dauid and specially three things in generall are handled in this booke the beginning increase and flourishing of Dauids raigne then the manifold troubles treasons and oppositions against his kingdome as also Dauids fall and his rising againe and reconciling vnto God 2. And further herein is obserued a notable difference betweene the raigne of Saul and of Dauid for Sauls kingdome beganne with great glorie and renowne but ended with shame but contrariwise Dauids kingdome had but small beginnings yet encreased more and more Borr. 3. In which respect Dauid was a liuely type of Christ who found many enemies in the world which sought to suppresse his kingdome in the infancy thereof But his dominion preuailed and from a corner of the earth hath ouerspread all the world Mar. 3. Quest. Of the profit and vtilitie of this booke 1. This booke in generall affoardeth that profit which all the Scriptures do yeild which are profitable either for doctrine to confirme the truth and improoue error or for manners to correct vice and to instruct in righteousnâ—s as S. Paul sheweth 2. Timoth. 3.16 2. In this booke as also in the former are set forth vnto vs many graue and worthy examples of vertuous acts which doe mooue much and perswade vnto vertue and doe longer remaine in memorie then bare precepts 3. These histories serue to expound the writings and oracles of the Prophets but especially the booke of the Psalmes shewing the occasions whereupon many of those Psalmes were indiâ—ed which maketh much to the true vnderstanding of them 4. Further whereas these bookes are alleadged in the Gospel the knowledge hereof is profitable to vnderstand the precepts and sermons of our blessed Sauiour 5. And lastly the wisedome of God doth wonderfully appeare herein in tempering the Scriptures to euery ones capacitie for them which are seuere and austere and are addicted to graue things and matters of rigour and authoritie the fiue bookes of Moses were digested some men are delighted with a pleasant style and flowing speech such the Psalmes and Canticles specially are for others doe more respect graue and wise sentences such as the Prouerbs of Salomon and the booke
good man and for Saul because though he were an enemie to Dauid yet he was a valiant defender of the Israelites against their enemies and whom Dauid had twice spared himselfe and would not lay his hands vpon him he mourneth to see how he came to this miserable end 3. Many benefits came vnto Dauid by the death of Saul as the ende of that cruell hatred and persecution and the accomplishment of Gods promise towards Dauid but Dauid in this his lamentation looketh vnto the originall of this calamitie the wrath of God which was the cause of his mourning 4. Dauid gaue God thankes that had iudged his rebuke against Nabal but here he reioyceth not for Sauls ouerthrowe for the case was not alike neither did God sustaine any dishonour nor the commonwealth any losse by the death of Nabal as both are hindred by the lamentable fall of Saul Mar. 4. Quest. vers 15. Whether Dauid did iustly in commanding the Amalekite to be put to death 1. If this young man spake the truth and made a true relation he was worthily slaine both in respect of Saul who was the Lords anointed and therefore he should not haue laid any hand vpon him in respect of himselfe he was a Proselite conuerted to the faith of Israel and Dauids person also considered who was now the lawfull Magistrate 2. But if this were a deuised tale which he telleth his condemnation also was iust for he was iudged by his owne mouth and hereunto agree the imperiall lawes ff ad leg Cornel de falfis falsum testimonium puniendum est poena talionis a false testimonie must bee punished with the penaltie of retalion or equalitie 3. And whereas it will be obiected that one ought not to die but by the testimonie of two or three that is to be vnderstood where there is no confession Reconcil but the fact is denied but the voluntarie confession of the partie may suffice without further witnesse as Iosuah caused Achan to be stoned vpon his owne confession 4. And further it must be considered whether the confession be voluntarie or forced and extorted by torment for in this case the imperiall lawes prouide ff de quaest leg 1. §. Div. Sever. confessionem reorum non habendam esse pro explorato crimine nisi approbatio alia instruat religionem cognoscentis that the confession of the guiltie should not be held for a sufficient euidence of the crime vnlesse some other proofe doe informe the conscience of the examiner But this confession of the Amalekite was voluntarie 5. Quest. vers 17. How and when Dauid bad to teach the children of Israel to shoote c. 1. Some thinke that this verse hath no reference to Dauids song that followeth but doe interpret it thus that Dauid before he sung this song had exhorted and encouraged his tribe to learne to shoote in the bow Vatab. Borr. 2. Some by the bow vnderstand this mournefull ditie because it maketh mention of the bow of Ionathan v. 22. so the Latin interpreter vt docereÌ„t filios Iudae planctum to teach the children of Israel to mourne 3. But the third interpretation is the best that these words are not properly any part of the song but shew the end why Dauid vttered it to the intent that this song beeing vsed and frequented in the tribe of Iudah it should serue as an incitement and prouocation to the tribe of Iudah to learne to be skilfull in shooting Iun. seeing that Saul and Ionathan were now ouercome by the archers and shooters among the Philistims Borr. 4. By this example of Dauid who in the middes of his mourning forgetteth not what was necessarie for the good of the Commonwealth we are taught not to be so ouercome with griefe and pensiuenes as to forget our dutie and to neglect the meanes Mart. as Iaakob saith to his sonnes when they were readie to be famished and looked not about to helpe themselues Why gaze yee one vpon an other Morall observ Gen. 42.1 And when Moses cried vnto God when the Egyptians pursued them not knowing which way to turne himselfe the Lord saith vnto him Why criest thou speake to the children of Israel that they goe forward Exod. 14.15 5. Further in that Dauid taught them the vse of the bow it is euident that there is a lawfull vse of armour and weapons and the seruants of God may defend themselues thereby against their enemies contrarie to the phantasticall opinion of the Anabâ—â—â—â—â—ts Confut. Agâ—inst the Anabaptists of the lawfull vse of weapons who deny vnto the Christians all vse of weapons Mart. 6. Quest. vers 17. Of the booke of Iasher 1. Concerning the name of this booke Iasher signifieth the iust or righteous so called as some thinke of the persons whereof that booke intreated namely of the acts of the Patriarchs and iust men Some of the matter because it contained a true narration of such things as were written therein But it is more like to beare the name of Ieshurun which is the name of Israel Deut. 32.15 and the Prophet Isai calleth Israel by the same name c. 44. v. 2. which word also signifieth the righteous people this booke was called Iasher because it was as a publike chronicle and record of Israel Mus. in Iosu. 10. 2. But what booke this was it is further questioned the Chalde vnderstandeth the booke of the lawe which was called Iashar right iust because it prescribed what things were iust Others take it for the booke of Genesis which containeth an historie of the acts of the righteous fathers Vatab. But how could Dauids song be recorded in that booke made so long before Others thinke it was some booke made by Nathan or Gad wherein this song was written but there was a book called Iashur long before their time Iosh. 10.13 Therefore it is more probable that this booke of Iasher was a generall Chronicle of the acts of that nation which was continued from time to time by the Prophets which is now wanting as many such historicall bookes are Iun. These Chronicles were laid vp in the Temple as Iosephus writeth lib. 5. c. 1. Many such historicall writings are mentioned in bookes of the Kings and Chronicles composed by the Prophets Nathan Gad Iddo Semaias Achias the Silonite which are now not to be found It seemeth that after Ezra had digested the holy Scriptures into order that these bookes were not thought so necessarie the Lord hath yet preserued for the vse and benefit of his Church so much as he seeth to be sufficient for the instruction of the people in the knowledge of his will and toward the attaining of euerlasting life Andr. Mus. 3. But this is no argument to prooue any imperfection or defect in the Scriptures as though they contained not all things necessarie to saluation because some bookes of the Canonicall Scripture are now wanting as the Romanists vsually obiect Bellar. de verb. dei c. 4. Contr. Of the
now entrenched and enuironed with this trench or rampire as the Septuag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine giueth this sense well obsessa est vrbs the Citie beganne thus to be assaulted 13. Quest. v. 18. Of these words They spake in the beginning saying aske of Abel 1. Some thus expound it in this citie of Abel haue beene in times past excellent men for wisedome whom they were wont to resort vnto for counsell wilt thou then destroi◠such a famous citi◠Osiand But this is not so fit it is better referred to the oblation of peace first to be made when a citie was besieged according to the lawe Deut. 20.10 and therefore the woman saith in the next verse I am one of those that are peaceable that is which will not refuse the offer and order of peace 2. Some read thus they spake in old time saying aske of Abel Genevens It was said in the old Proverb Lat. and the Chalde thus expoundeth Remember what is written in the law that they vsed of old time to aske a citie c. to the same effect Pellic. Borrh. but seeing there is particular mention made of Abel it seemeth that no such proverb is here insinuated though reference be had to the law 3. Therefore they which thus spake in the beginning as the word signifieth and as the Septuag read rather then of old were the Citizens of Abel that thus communed and consulted among themselues that Ioab would first offer vnto the citie peace to see if it would be accepted Iun. 14. Quest. v. 23. Of Ioabs restitution to his office 1. It is neither like that Ioab was absolutely restored vnto his place which Dauid had promised to Amasa because of his valiant exploits Pellican for Dauid did altogether mislike him for those two bloodie murthers of Abner and Amasa 2. Neither yet as Iun. did he improbè recuperare wickedly recouer his place of gouernment against Dauids mind altogether for Dauid could not spare him 3. But Dauid was content hee should retaine his place because his seruice was so necessarie not clearing him of his due deserued punishment but onely deferred it Osiand CHAP. 21. 1. Quest. v. 1. Of the time when this famine was sent vpon the land 1. THe generall opinion is that this famine followed immediately after those ciuill warres ended with Absalom and Sheba bella fame excipiuntur the warres ended with famine Borrh. so also Pellican with others but that this cannot be is euident by that place c. 15.7 where Absaloms rebellion falleth out toward the end of the fortieth yeare which must be vnderstood of the raigne of Dauid as hath been shewed in that place for Dauid raigned but 40. yeares in all but by this account if the three yeares famine followed after Absaloms rebellion Dauid must haue raigned 43. yeares and aboue 2. This is the onely doubt how all these things set downe in this booke from c. 15. to c. 21. could fall out in so short a time in the ende of the fortieth yeare of Dauids raigne But this may easily bee answered for Absaloms rebellion continued not long and immediately vpon that followed the rebellion of Shebah so that all these things might very well fall out in the compasse of not many moneths 3. So then the more probable opinion is that these stories of the three yeares famine c. 21. and of numbring the people c. 24. are transposed as the like is apparant in the 3. last chapters of the booke of the Iudges the order of time then is not obserued in the setting downe of these histories for the Scripture rather respecteth the coherence of the matter and argument then the consequence of time sic fere Iunius 2. Quest. v. 1. How Dauid sought the face of Iehouah 1. The Chalde paraphrast by the face vnderstandeth the mercies of the Lord because mercie and clemencie sheweth it selfe in the face 2. Some doe read that Dauid sought the Lord Vatab. Geneuens but to seeke the face of the Lord is somewhat more then to seeke the Lord. 3. Some he consulted with the oracle of God Latin expressing the sense in part but not wholly for beside that he receiued answer from the oracle of God he went to the place of his presence 4. Iosephus thinketh that Dauid consulted with God by the Prophets and by them receiued an answer 5. But it is rather to be vnderstood not of that extraordinarie reuelation by Prophets but of the ordinarie meanes which was prescribed to aske counsell by which was by the high Priest who gaue iudgement by his Vrim as the Lord himselfe appointeth Numb 27.21 Iun. Osiand 3. Quest. Wherefore this famine was sent and of the causes thereof 1. Although this famine was caused by drought as is euident v. 10. that Rizpah tooke this as a signe that the wrath of God was appeased when the raine fell yet Dauid considereth an other ouerruling cause the prouidence of God and therefore he resorteth vnto him by prayer so faithfull men doe see further into the cause of Gods iudgements then naturall and worldly wise men commonly doe Borrh. 2. The cause which procured this punishment was for the great iniustice and crueltie shewed vpon the Gibeonites whom Saul oppressed contrarie to the oath made vnto them by Ioshua Iosh. 9. 3. Beside herein God punished the people also for their sinne they for their thrice rebelling against Dauid their lawfull gouernour once vnder Ishbosheth againe vnder Absalom thirdly in conspiring with Shebah suffer three years famine Pellic. and by this meanes also the Lord taketh occasion to cut off the posteritie of Saul least they might still haue practised against Dauids house and kingdome which the Lord had promised should continue Borrh. 5. So then by this example we see that famine is sent as a iust punishment of sinne as in Germanie for gluttonie and drunkennesse in Italie for filthie and vncleane lust as also that sometime for the sinne of one wicked man many temporally are punished Osiand 4. Quest. v. 1. Why and at what time Saul slew the Gibeonites 1. Some thinke that he slewe them of malice against the Priests when they were put to the sword in Nob because the Gibeonites were seruants to the Tabarnacle for the cleauing of wood and drawing of water but he is said to doe it of zeale vers 5. therefore not of malice and consequently not then nor at that time Iun. 2. Some thinke that he did it of zeale to the Israelites to conuay vnto them the inheritance lands and possessions of the Gibeonites that they might haue more commodious dwelling Vatab. Osiand but this had beene rather of a couetous minde then of zeale 3. Some thinke that his zeale was herein because they had in Ioshuahs time consened and deceiued the Elders of Israel therefore he would be reuenged of them now Borr. But it is not like that after so long a time he would punish them for that error which Ioshuah and the Elders of Israel then